A comparison of two Modern Muslim Scholars Approaches to Isra’iliyyat (Biblical Materials in Tafsir-Explanation)

Isra’iliyyat are narrations from the Jewish and Christian faiths that have found their way into Islamic literature, namely tafsirs. The majority of these narrations focus on matters that are of little value to a Muslims faith and some are at complete odds with it.

There is however, a portion that is compatible with the Islamic faith and these can be accepted. Muslims were given permission to narrate these stories by the Prophet Muhammad (peace be upon him) but they are not to be used indiscriminately as is clearly specified by both modern and past scholars alike. This article will compare two Modern Muslim scholars approaches toward the isra’iliyyat by giving examples and then further compare their approaches to that of past scholars. What will be found is that their approaches not only agree with one another but are also in agreeance with the approaches and instructions of scholars of the past.

Isra’iliyyat is the Arabic word for the Jewish and Christian narrations that stem mainly from the Torah and Bible. Although these narrations mainly focus on tales of our ancestors, there are also narrations that deal with religious rulings, matters of faith and indicators of judgement day. (Qadhi 1999) Ismail ibn Musa Menk, our first modern scholar, gives the isra’iliyyat a similar description to that of our second modern scholar Abu Ammaar Yasir Qadhi. Menk states, that the isra’iliyyat are the numerous stories told of the Prophets who came prior to the Prophet Muhammad (pbuh) by the followers of the Jewish and Christian faiths. (Kulliyyah Clips 2016) Abu Ameenah Bilal Philips further adds and explains that when many from the Jewish and Christian faiths converted to Islam in the time of the followers they brought with them many of their stories which started to be known as Isra’iliyyat. (Philips n.d.) Similarly, Ahmad Noor agrees with this but does point out that although Muslim scholars generally believe that isra’iliyyat stem from the people of the book, there are also some scholars who deem any narrative that is foreign to Islam as an isra’iliyyat. (Noor 2015) 

The Prophet Muhammad (pbuh) has spoken on the topic of isra’iliyyat narrations in three of his hadiths. These hadiths are used as a general guide on how the isra’iliyyat should be approached by scholars both past and present. Qadhi describes these three hadiths and reports that in one the Prophet says, “spread knowledge from me, even if it is a sentence, and narrate from the children of Israel without hesitation …” (Qadhi 1999, 318) Qadhi says, this is referring to the narrations that do not oppose the Qur’an or hadiths of the Prophet. (Qadhi 1999) In the second hadith it is reported that, “Umar once came to the Prophet with a copy of the Torah, the Prophet asked him. “what is this, O Umar?” he replied, “it is a book that I had copied so that I can add, to my present knowledge, more knowledge.” (Qadhi 1999, 318) The Prophet on hearing this becomes angry and his face turns red. He summons the companions to a meeting at the masjid. He says that what has been revealed to him is the most accurate and correct of speech. He tells them that if the Prophet Moses were alive he too would have no option other than to submit to his message. (Qadhi 1999) Qadhi says, that in this hadith the Prophet is trying to teach his followers that the Qur’an and hadith contain all the knowledge that is necessary for a Muslim. (Qadhi 1999) The third hadith tells of how the Jews would read the Torah in Hebrew then translate it to the Muslims in Arabic. To this, the Prophet says “Do not believe the people of the book, nor disbelieve them, but rather, say, ‘we believe in Allaah (God), and what has been revealed to us, and what has been revealed to you”. (Qadhi 1999, 319) Qadhi says, that this hadith indicates that one cannot determine the truth or reliability of such stories therefore, Muslims should not use them in order to gain knowledge. (Qadhi 1999) 

The first modern scholar, Menk, divides the isra’iliyyat narrations into three categories and details how each should be approached. He reminds Muslims that although it is permissible to narrate isra’iliyyat the Qur’an and sunnah do embody all the knowledge that a Muslim requires. (Kulliyyah Clips 2016) He says, that category one are those which go against the Qur’an and sunnah. He says this type are not accepted and are to be discarded immediately. An example of this can be found in the narrations portraying Prophet Lot as well as Solomon and David as indecent men. (Kulliyyah Clips 2016) Category two are ones that “we accept …, we acknowledge …, we believe in …” because they are confirmed by the Qur’an and Sunnah. (Kulliyyah Clips 2016) Finally, category three are neither accepted or rejected as we have no way of knowing if it is true or not. An example of this can be seen in some narrations that detail conversations that Moses is said to have had with Pharaoh. (Kulliyyah Clips 2016)

The second modern scholar, Qadhi, likewise explains that there are three categories of isra’iliyyat (Qadhi 1999) He says that category one are the narrations which do not go against the Qur’an or sunnah. An example of this are the stories that are told about the Prophets Noah, Abraham and Moses. These stories are also found in the Qur’an therefore the Qur’an itself confirms their legitimacy. (Qadhi 1999) Category two are the narrations which oppose the teachings of the Qur’an and sunnah. Examples of this can be seen in the corrupted stories of Prophets Lot and Solomon as well as some varied descriptions of God which do not befit His majesty. (Qadhi 1999) Category three are of the narrations Muslims were given no knowledge of. These are neither accepted nor denied. Examples of this are the names of Prophet Jacobs sons, as well as the colour of the dog which is in regards to the people of the cave. (Qadhi 1999)

The approaches of the modern scholars toward isra’iliyyat resemble one another and are also in line with the approaches of past scholars when compared. Ibn Katheer argues, that the bulk of the isra’iliyyat narrations do not benefit Muslims at all and that the detailed information that they give are of little to no value. Examples of this can be seen in the detailed information regarding the number of the sleepers in the cave as well as the colour of their dog. He does however state that the Prophet Muhammad (pbuh) in his hadiths permitted Muslims to narrate these stories therefore that is why Muslims do so. (Puri 2003) Ibn Taymiyyah further reinforces Ibn Katheer’s points by stating that although permissibility has been given by the Prophet Muhammad (pbuh) to use the isra’iliyyat stories, they have little to no worth regarding matters that concern Muslims. (Qadhi 1999) Ibn Katheer then goes on to advise that there are three types of isra’illiyyat. (Puri 2003) He states that the first type is valid and we can accept as true because these stories are found in our own Islamic traditions. (Puri 2003) The second type are not accepted as they are at odds with our Islamic traditions (Puri 2003) and that the third type are neither accepted nor rejected. (Puri 2003) However, despite the permission given as well as the clear guidelines, Ahmad Denffer highlights the point that “… the information taken from such sources must be used with great caution ...” (Denffer 1985, 137)

In conclusion, the Isra’iliyyat contain some narrations that cannot be found in the Qur’an and Sunnah, however much of these stories are of little value to a Muslim and bear no significance to the overall practice of their faith. Muslims have been authorized to narrate isra’iliyyat narrations however caution as well as adherence to the stipulated approaches set by scholars should be applied when using them. The approaches of the two modern Muslim scholars toward Isra’iliyyat were found to be similar and do concur with the approaches of past scholars alike.

Bibliography

Denffer, Ahmad V. 1985. Ulum al-Qur’an an Introduction to the Sciences of the Qur’an. Islamicblessings. http://islamicblessings.com/upload/Ulum%20Al%20Quran.pdf

Kulliyyah Clips. 2016. “Mufti Menk Israiliyyat Story in Islam.” Published November 2016 on YouTube. Video, 03:42. https://www.youtube.com/watch?v=cnMLwwTjwQ4

Noor, Ahmad Y M. 2015. “Making Sense of the use of Israiliyyat in Muslim     Scholarship.” Research Gate, September, 2015. https://www.researchgate.net/publication/285586400_MAKING_SENSE_OF_THE_USE_OF_ISRAILIYYAT_IN_MUSLIM_SCHOLARSHIP

Philips, Abu Ameenah B. n.d. Usool At-Tafseer, The Methodology of Qur’anic Interpretation. Kalamullah. https://www.kalamullah.com/Books/Usool%20at-Tafseer.pdf

Puri, Safiur-Rahman A. 2003. Tafsir Ibn Kathir Volume 1. Kalamullah. https://www.kalamullah.com/Books/Tafsir%20Ibn%20Kathir%20-%20Volume%2001-10%20-%20English.pdf

Qadhi, Abu Ammaar Y. 1999. Introduction to the Sciences of the Qur’an. Kalamullah. https://www.kalamullah.com/Books/Introduction-to-Sciences-of-the-Quran.pdf